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Tke O^r^cfers °^ ^ Believing C^ti^n, in 
P&r&doxe5, wi Seeming Contradictions. 



BY 



^FRANCIS * BACONS 



(Lord Verulam.) 




NEW YORK : 
PETER ECKLER, 35 FULTON ST. 



PRICE, FIVE CENTS. 



10*/ 



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FRANCIS HACDN, 



Christian Paradoxes: 



The Characters of a Believing Christian, in 
Paradoxes, and Seeming Contradictions. 



BY 



\ 



FRANCIS BACON, 

(Lord Verulam.) 



\ 



' Read not to contradict nor to believe, but to weigh and 
consider." — Bacon. 

diSoMIHSVJM 



i 



ftS*0M03 JCj 

[A*vn«n MX] 



NOV AT 1887'^ 




New York : 
PETER ECKLER, 35 FULTON ST. 

1887. 



^ 



Copyright, 1887, by Peter Eckler, 



ECKLER, PRINTER, 35 FULTON ST., N. Y. 



LC Control Number 




tmp96 028325 




PUBLISHER'S PREFACE. 



MANY books and pamphlets have been published, and 
many discussions have taken place between learned 
writers and critics, since the time when Horace Walpole, 
in Historic Doubts, first questioned the genuineness of 
Shakespeare's claim to the authorship of the plays that bear 
his name ; and as much interest has recently been excited 
in the public mind by the alleged discovery of a certain 
cipher, which also claims for Francis Bacon the authorship 
of the works now credited to William Shakespeare, it is 
believed that the publication of a typical extract from the 
acknowledged writings of Bacon may prove acceptable 
and timely, and may enable the reader to judge, by com- 
parison of style and expression, whether this claim for the 
Baconian cipher rests upon a reasonable foundation, and 
whether it is worthy of serious consideration. 

For this purpose a selection has been made from Bacon's 
works of an article entitled The Characters of a Believing 
Christian, in Paradoxes and Seeming Contradictions. This 
selection is believed to be the most curious, suggestive, and 
characteristic of Bacon's voluminous productions. It has 
been copied from a carefully printed and reliable edition of 
Bacon's works, published by William Black, in Paternoster 
Row, London, in the year 1837. 



IV PUBLISHER S PREFACE. 

But while this selection may enable the reader to judge 
intelligently whether Bacon's style resembles the dramatic 
writings of Shakespeare, it will probably leave him in doubt 
as to what views Bacon really entertained on religious sub- 
jects. His Translation of Certain Psalms into English Verse, 
his Prayers, and his Confession of Faith, would imply that he 
was an orthodox disciple of the Anglican church ; while, 
on the other hand, the first of his aphorisms in the Novum 
Organum states that " Man, the servant and interpreter of 
nature, can only understand and act in proportion as he 
observes, or contemplates, the order of nature ; more he 
can neither know nor do." This aphorism — the funda- 
mental principle of the inductive philosophy — reads like 
the skeptical reasoning of David Hume in his Essays and 
Dialogues, or of the Baron D'Holbach in the System of 
Nature ; and The Christian Paradoxes and Seeming Con- 
tradictions, herewith published, can scarcely be excelled in 
aptness of arrangement, clearness of statement, and subtlety 
of suggestion, by that eminent advocate and orator, Robert 
G. Ingersoll. Indeed, these Paradoxes and Contradictions 
seem to suggest or to embody nearly all the criticisms 
advanced on this subjecl by skeptical writers, from Bayle 
to Strauss, from Voltaire to Feuerbach, from Gibbon to 
Taylor, and from Paine to Renan. 

These contradictory writings of Bacon in reference to 
the Christian belief cannot be satisfactorily explained or 
reconciled ; and as it seems impossible that a sincere believer 
could have expressed the doubts these Paradoxes imply, 
it appears reasonable to think that Bacon was of those who 
believe that religion should be taught in a symbolical and 
mystical language, that the initiated and learned few may 
understand and the great multitude believe ; and, also, that 
its true meaning should be veiled and hidden in paradoxes 



PUBLISHER S PREFACE. Y 

and parables, " that seeing they may see, and not perceive, 
and hearing they may hear, and not understand." 

Alexander Pope, after penning that bitter couplet upon 
Bacon, which has passed into a proverb : 

" The greatest, brightest, meanest of mankind ! M 

says that " Lord Bacon was the greatest genius that Eng- 
land, or perhaps any other country, has ever produced." 
This praise may be considered as excessive, and this censure 
as cruelly unjust. That Bacon was guilty of taking bribes is 
proved by his own confession and by the sentence of his 
compeers. He was condemned to pay a fine of ^40,000, and 
to be imprisoned during the king's pleasure. His imprison- 
ment, however, lasted but two days, and his fine was almost 
immediately remitted. He was not charged with laxity in 
morals, and Montagu has ably defended his legal and judicial 
character. " His judgments," says Carte, " were found too 
just to be reversed," and no decree of his was ever set 
aside on the ground of bribery and corruption. " They 
'who so loudly blame Bacon," says Lord Brougham, "over- 
look the meanness of all the great statesmen of those courtly 
times." But in Bacon's first political pamphlet, entitled 
Certain Observations upon a Libel, he attempted to vindicate 
the unjust persecution, by the English government, of catho- 
lics, dissenters, and puritans ; and thus, by his ill-advised 
advocacy of ecclesiastical tyranny, proved himself an enemy 
of religious liberty. 

A seel called Independents, whom Bacon in his pamphlet 
calls Brownists, had arisen in England, and were the first 
teachers of civil equality and of religious freedom; and they 
also had the honor of first asserting, in the Elizabethan age, 
the sacred rights of conscience. This se6t maintained that 
churches should not be dependent on the State, and they 



VI PUBLISHER S PREFACE. 

conducted religious exercises in a manner different from that 
prescribed by State authority. For this offence, two of their 
leaders, Barrow and Greenwood, were arrested and tried in 
1593, and although avowing loyalty to the queen, and sub- 
mission to the civil government, were condemned to death, 
and were led from their cells in Newgate to the place of 
execution. With the resignation of martyrs they then pre- 
pared for death, when a reprieve arrived from Queen 
Elizabeth. " On the morning, however, of the following 
day," says Vaughan, " these deluded victims were secretly 
conveyed to the place of slaughter, and were there put 
to death." This judicial assassination occurred while Francis 
Bacon was " counsel extraordinary," and in his pamphlet 
he sneers at these Brownists that "are now, thanks be to 
God, by the good remedies that have been used, suppressed 
and worn out ; as there is scarce any news of them." 

Persecution and cruelty never yet convinced a disbeliever 
nor permanently suppressed the liberty of thought; and 
penal laws did not prevent that great rebellion and religious 
war which afterwards, under Oliver Cromwell, deluged Eng- 
land in blood. And it is to be regretted that Francis Bacon, 
whom D'Alembert calls " the greatest, the most universal, 
and the most eloquent of philosophers," did not fully realize 
this great truth. He afterwards, it is true, urged more reason- 
able measures than the " good remedies " which destroyed 
Barrow and Greenwood, yet it seems certain, that, like the 
puritans, the papists, and the established church of England, 
he never dreamed of religious toleration, and had not the 
remotest conception of the sacred principles of religious 

liberty. 

PETER ECKLER. 

New York, Oct. 21, 1887. 




CHRISTIAN PARADOXES. 



i. A christian is one that believes things his 
reason cannot comprehend : he hopes for things 
which neither he nor any man alive ever saw : he 
labors for that which he knoweth he shall never 
obtain : yet in the issue, his belief appears not to be 
false ; his hope makes him not ashamed ; his labor 
is not in vain. 

2. He believes three to be one, and one to be 
three ; a father not to be elder than his son ; a son to 
be equal with his father ; and one proceeding from 
both to be equal with both : he believing three per- 
sons in one nature, and two natures in one person. 

3. He believes a virgin to be the mother of a son ; 
and that very son of hers to be her maker. He be- 
lieves him to have been shut up in a narrow room, 
whom heaven and earth could not contain. He be- 
lieves him to have been born in time, who was and is 
from everlasting. He believes him to have been a 



8 CHRISTIAN PARADOXES. 

weak child, carried in arms, who is the Almighty ; 
and him once to have died, who only hath life and 
immortality in himself. 

4. He believes the God of all grace to have been 
angry with one that hath never offended him ; and 
that God, that hates sin, to be reconciled to himself, 
though sinning continually, and never making, or 
being able to make him satisfaction. He believes a 
most just God to have punished a most just person, 
and to have justified himself through a most ungodly 
sinner. He believes himself freely pardoned, and yet 
a sufficient satisfaction was made for him. 

5. He believes himself to be precious in God's 
sight, and yet loathes himself in his own. He dares 
not justify himself even in those things wherein he 
can find no fault with himself, and yet believes God 
accepts him in those services wherein he is able to 
find many faults. 

6. He praises God for his justice, and yet fears 
him for his mercy. He is so ashamed as that he 
dares not open his mouth before God ; and yet he 
comes with boldness to God, and asks him any thing 
he needs. He is so humble as to acknowledge him- 
self to deserve nothing but evil ; and yet believes 
that God means him all good. He is one that fears 
always, yet is as bold as a lion. He is often sorrow- 
ful, yet always rejoicing ; many times complaining, 
yet always giving of thanks. He is the most lowly- 



CHRISTIAN PARADOXES. 9 

minded, yet the greatest aspirer ; most contented, yet 
ever craving. 

7. He bears a lofty spirit in a mean condition ; 
when he is ablest, he thinks meanest of himself. 
He is rich in poverty, and poor in the midst of riches. 
He believes all the world to be his, yet he dares take 
nothing without special leave from God. He cove- 
nants with God for nothing, yet looks for a great 
reward. He loseth his life, and gains by it ; and 
whilst he loseth it, he saveth it. 

8. He lives not to himself, yet of all others he is 
most wise for himself. He denieth himself often, 
yet no man loveth himself so well as he. He is 
most reproached, yet most honored. He hath most 
afflictions, and most comforts. 

9. The more injury his enemies do him, the more 
advantages he gains by them. The more he forsakes 
worldly things, the more he enjoys them. 

10. He is the most temperate of all men, yet 
fares most deliciously ; he lends and gives most freely, 
yet he is the greatest usurer ; he is meek toward 
all men, yet inexorable by men. He is the best 
child, husband, brother, friend ; yet hates father 
and mother, brother and sister. He loves all 
men as himself, yet hates some men with a perfect 
hatred. 

11. He desires to have more grace than any man 
hath in the world, yet is truly sorrowful when he 



IO . CHRISTIAN PARADOXES. 

seeth any man have less than himself ; he knoweth 
no man after the flesh, yet gives all men their due 
respects : he knoweth if he please man he cannot be 
the servant of Christ ; yet for Christ's sake he pleaseth 
all men in all things. He is a peacemaker, yet is a 
continual fighter, and is an irreconcilable enemy. 

12. He believes him to be worse than an infidel 
that provides not for his family, yet himself lives and 
dies without care. He accounts all his superiors, yet 
stands stiffly upon authority. He is severe to his 
children, because he loveth them ; and by being 
favorable unto his enemy, he revenge th himself 
upon him. 

13. He believes the angels to be more excellent 
creatures than himself, and yet accounts them his 
servants. He believes that he receives many good 
things by their means, and yet he neither prays for 
their assistance, nor offers them thanks, which he 
doth not disdain to do to the meanest christian. 

14. He believes himself to be a king, how mean 
soever he be : and how great soever he be, yet he 
thinks himself not too good to be a servant to the 
poorest saint. 

15. He is often in prison, yet always at liberty ; 
a freeman, though a servant. He loves not honor 
amongst men, yet highly prizeth a good name. 

16. He believes that God hath bidden every man 
that doth him good to do so ; he yet of any man is 



CHRISTIAN PARADOXES. II 

the most thankful to them that do aught for him. 
He would lay down his life to save the soul of his 
enemy, yet will not adventure upon one sin to save 
the life of him who saved his. 

17. He swears to his own hinderance, and chang- 
eth not ; yet knoweth that his oath cannot tie him 
to sin. 

18. He believes Christ to have no need of any 
thing he doth, yet maketh account that he doth 
relieve Christ in all his acts of charity. He knoweth 
he can do nothing of himself, yet labors to work out 
his own salvation. He professeth he can do nothing, 
yet as truly professeth he can do all things : he 
knoweth that flesh and blood cannot inherit the 
kingdom of God, yet believeth he shall go to heaven 
both body and soul. 

19. He trembles at God's word, yet counts it 
sweeter to him than honey and the honey-comb, and 
dearer than thousands of gold and silver. 

20. He believes that God will never damn him, 
and yet fears God for being able to cast him into 
hell. He knoweth he shall not be saved by, nor 
for, his good works, yet he doth all the good works 
he can. 

a 1. He knoweth God's providence is in all things, 
yet is so diligent in his calling and business, as if he 
were to cut out the thread of his happiness. He be- 
lieves beforehand that God hath purposed what he 



12 CHRISTIAN PARADOXES. 

shall be, and that nothing can make him to alter his 
purpose ; yet prays and endeavors, as if he would 
force God to save him for ever. 

22. He prays and labors for that which he is con- 
fident God means to give ; and the more assured he 
is, the more earnest he prays, for that he knows he 
shall never obtain, and yet gives not over. He prays 
and labors for that which he knows he shall be no 
less happy without ; he prays with all his heart not 
to be led into temptation, yet rejoiceth when he is 
fallen into it ; he believes his prayers are heard, even 
when they are denied, and gives thanks for that, 
which he prays against. 

23. He hath within him both flesh and spirit, 
yet he is not a double-minded man ; he is often led 
captive by the law of sin, yet it never gets dominion 
over him ; he cannot sin, yet he can do nothing 
without sin. He doth nothing against his will, yet 
maintains he doth what he would not. He wavers 
and doubteth, yet obtains. 

24. He is often tossed and shaken, yet is as mount 
Sion ; he is a serpent and a dove ; a lamb and a lion ; 
a reed and a cedar. He is sometimes so troubled, 
that he thinks nothing to be true in religion ; yet if 
he did think so, he could not at all be troubled. He 
thinks sometimes that God hath no mercy for him, 
yet resolves to die in the pursuit of it. He believes, 
like Abraham, against hope, and though he cannot 



CHRISTIAN PARADOXES. 1 3 

answer God's logic, yet, with the woman of Canaan, 
he hopes to prevail with the rhetoric of impor- 
tunity. 

25. He wrestles, and yet prevails ; and though 
yielding himself unworthy of the least blessing he 
enjoys, yet, Jacob-like, he will not let him go without 
a new blessing. He sometimes thinks himself to 
have no grace at all, and yet how poor and afflicted 
soever he be besides, he would not change conditions 
with the most prosperous man under heaven, that is 
a manifest worldling. 

26. He thinks sometimes that the ordinances of 
God do him no good, yet he would rather part with 
his life than be deprived of them. 

27. He was born dead ; yet so that it had been 
murder for any to have taken his life away. After 
he began to live, he was ever dying. 

28. And though he hath an eternal life begun in 
him, yet he makes account he hath a death to pass 
through. 

29. He counts self-murder a heinous sin, yet is 
ever busied in crucifying the flesh, and in putting to 
death his earthly members : not doubting but there 
will come a time of glory, when he shall be esteemed 
precious in the sight of the great God of heaven and 
earth, appearing with boldness at his throne, and 
asking any thing he needs ; being endued with 
humility, by acknowledging his great crimes and 



14 CHRISTIAN PARADOXES. 

offences, and that he deserveth nothing but severe 
punishment. 

30. He believes his soul and body shall be as full 
of glory as them that have more ; and no more full 
than theirs that have less. 

31. He lives invisible to those that see him, and 
those that know him best do but guess at him ; yet 
those many times judge more truly of him than he 
doth of himself. 

32. The world will sometimes account him a 
saint, when God accounteth him a hypocrite ; and 
afterwards, when the world branded him for a hypo- 
crite, then God owned him for a saint. 

33. His death makes not an end of him. His 
soul which was put into his body, is not to be per- 
fected without his body ; yet his soul is more happy 
when it is separated from his body, than when it was 
joined unto it : and his body, though torn in pieces, 
burnt to ashes, ground to powder, turned to rotten- 
ness, shall be no loser. 

34. His Advocate, his Surety shall be his Judge ; 
his mortal part shall become immortal ; and what 
was sown in corruption and defilement shall be raised 
in incorruption and glory ; and a finite creature shall 
possess an infinite happiness. Glory be to God. 



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